The reading public is too well aware that a distinct
feature of Sri Swami Sivanandaji’s forceful writings is that he does not merely
write on a subject but primarily writes about it directly to the reader. His
interest in a subject is mainly with regard to its practical implications in
connection with man. He is the saint and awakener and as such he makes a study
of man his foremost concern. This work, "Ethical Teachings," more than
ever testifies to this. The reader will find that this volume is not merely of a
definitional and informative character but treats of ethics as specially
practically manifest in the daily conduct of everyone.

Works on ethics there have been. More often than not
they dealt purely with the theoretical aspect of it, various types of ethical
theory, evolution of ethical thought in the course of history, etc. What man
today urgently needs is to know how exactly he ought to act and live his life if
he were to conform to the basic principles of goodness and virtue. This need,
the present volume, most eminently fulfils.

A glance at the contents will reveal how no aspect of
the subject has been left untouched. Extremely valuable instructions are given
to the students, householders, retired men and ascetics alike. The section
headed ‘Domestic Ethics’ contains the most precious teachings to ladies in
particular. The Lawyer, Doctor, Trader, Industrialist and Politician will find
sagely advice from the pen of a saint who has known the very essence of true
Dharma. The final Chapter, bearing the name of the book, is a veritable
treasure-house wherein is to be found a wealth of the most precious gems of
teachings. And as is invariably the case, the revered author has dealt with all
doubts and difficulties that are likely to arise in the actual following of
these precepts. We have the greatest pleasure in putting this invaluable work
before the public, for we feel perfectly confident that it is going to be of
utmost, and immense help in making the human nature grow into the Divine and in
ushering in a blessed new era in the land.

Ethics is the science of conduct. Ethics is the study
of what is right or good in conduct. Ethical science shows the way in which
human beings behave towards each other as well as towards other creatures. It
contains systematised principles on which a man should act. Without ethics you
cannot have any progress in the spiritual path. Ethics is the foundation of
Yoga, the corner-stone of Vedanta and the strong pillar on which the edifice of
Bhakti Yoga rests.

Ethics is right conduct or Sadachara. The mark of
Dharma is Achara or right conduct. Achara is the mark of good. From Achara only,
Dharma is born. Dharma enhances life. Man attains prosperity, fame, here and
hereafter through the practice of Dharma. Achara is the highest Dharma. It is
the root of all Tapas. It supports the whole universe. It leads one to Eternal
Happiness and Immortality.

Ethics is morality. Morality is the gateway to
God-realisation. It is the master-key of religion. He who leads a moral or
virtuous life, attains freedom, perfection or Moksha.

Ethics is a relative science. What is good for one man
may not be good for another man. What is good at one time may not be good at
another time and at another place. Ethics is relative to the man himself and to
his surroundings.

Every religion has its own ethics. The primary truth
of every religion is the foundation of ethics or morality or the science of
right conduct. Yama and Niyama of Patanjali Maharshi on the Raja Yoga Philosophy
constitute the best ethics for a Yoga practitioner. The Manu Smriti, Yajnavalkya
Smriti, Parasara Smriti, all explain the code of right conduct. The noble
Eightfold path of Buddhism is the essence of the ethical teachings of Lord
Buddha. The Ten Commandments of Judaism, and the Sermon on the Mount by Lord
Jesus contain the ethical teachings for the uplift of humanity.

The first thing you learn from every religion is the
unity of all Selves. It is the only one Self which is immanent in all creatures.
All human relations exist because of this unity of Self. The basis of the unity
of Self is the Universal Brotherhood and the Universal Love. Yajnavalkya said to
Maitreyi, his wife, "O Maitreyi! Not indeed for the love of husband is the
husband dear; for the love of the Self is the husband dear. And so the wife,
sons, property, friends, worlds and even the Devas themselves are all dear
because the one Self abides in all." If you injure another man, you injure
yourself. If you help another man, you help yourself. There is one life, one
consciousness in all creatures. This is the foundation of the ethics of each and
every Religion.

Practice of ethics will help you to live in harmony
with your neighbours, friends, your own family-members, fellow-beings, and all
other people. It will confer on you lasting happiness and Moksha. Your heart
will be purified. It will keep your conscience ever clean. A moral man who
follows strictly the principles of ethics, will not deviate even a fraction of
an inch from the path of Dharma or righteousness. He earns undying reputation
for his practice of ethics. He becomes an embodiment of Dharma. He only leaves
the physical body; but his name lives as long as the world lasts.

We have human morality, family morality, social
morality, national morality, professional morality. A doctor has his own
professional ethics. He should not divulge to others the secrets of his
patients. He should be kind and sympathetic towards his patients. He should not
give injections of water and charge highly as for best medicines. Although the
guardian of the patient did not pay the fees of his last visit, he should go
voluntarily and attend the cases. He should treat the poor cases freely. An
advocate also has his own ethics. He should not coach up false witnesses. He
should not take up the weak cases, only for the sake of fees. He should argue
freely for the poor people. There is ethics for a business-man also. He should
not expect much profit. He should do much charity. He should not speak falsehood
even in his business.

Do not do any act which does not bring good to others
or that act for which you will feel ashamed after doing. Do such acts which are
praiseworthy and which bring good to others. This is the brief description of
right conduct, highest Dharma. Moral precepts have been made to free the
creatures from all injuries.

The ethics of Western Philosophers is superficial. It
is a mere surface ethics. But the Eastern ethics is subtle, sublime and
profound. All religions teach the ethical rules such as: "Do not kill; do not
injure others; love your neighbour; etc." But they have not given the reason.
Only Hindu ethics says, "There is one All-pervading Atman. It is the inner soul
of all beings. It is hidden in all creatures. It is the common, pure
consciousness. If you injure your neighbour you actually injure yourself." This
is the basic metaphysical truth that underlies all Hindu ethical codes.

Stick to Sadachara or right conduct and attain
Immortality. Practise ethics and reach the illimitable dominion of eternal
bliss! Grow. Evolve. Build up your character. Consult the Sastras and Mahatmas
whenever you are in doubt. Attain the goal of life and rest in the inner
harmony!

Ahimsa, Satyam, Brahmacharya are the very foundation
of ethics, Yoga and Vedanta. Practice of these three virtues is a Maha Vrata or
great universal vow, for the whole mankind. These are Samanya or Sadachara
Dharma (common duty) of men. The practice of these cardinal virtues purifies the
heart and steadies the mind, and prepares the Antahkarana for the reception of
the transcendental light. Dharma is rooted in these virtues. All enmities and
hatred cease in the presence of one who is established in Ahimsa. Brahman or the
Eternal is Truth itself. It can be realised only by practising Purity.

The practice of endurance (Titiksha) steadfastness
(Dhairya), control of senses (Indriya-Nigraha) and other Sadachara Karmas
(virtuous deeds) aim in making a man self-sufficient, independent and free from
external bondage, physical and social.

Ahimsa or refraining from injury is a self-evident
duty of every man. It is not simply in the negative sense of mere cessation from
harm or injury (Himsa-abhava). It is a positive definite resolve or internal
Sankalpa or the attitude of the will not to hurt any living creature. You should
practise Ahimsa in thought, word and deed. No thought of revenge or ill-will
should arise in the mind.

Injuring others gives rise to hatred and enmity. From
these arise violence and revenge. Fear also comes to reign. Where fear and
violence reign, there is destroyed peace and society will be in chaos. This is
the real condition of modern society today. It is in a state of dormant or
suppressed chaos only. There is just a semblance of order outside. Violence,
disorder and hatred of one sort is kept suppressed by force, violence and hatred
of another kind. Society is filled with crime, open and concealed in spite of
police forces visible and secret. All this constant fear, tension and tug-of-war
between man and man would vanish if Ahimsa comes to be practised by one and all.

Brahmacharya also is not the mere abstaining from the
outward act of sexual indulgence, but also implies a definite resolve or
internal Sankalpa or the attitude of the will not to long for sexual indulgence
even in thought. You must observe Brahmacharya in thought, word and deed.

Asteya is not mere refraining from theft. It is not
mere cessation from appropriating what belongs to another but implies an
internal Sankalpa or resolve not to think of misappropriation of any object
belonging to others and to disapprove and scorn all acts of misappropriation as
unrighteous.

The inner motives of a man form the seed and root of
all his life’s activities. If it is pure all the subsequent consequences are
pure and good. Else only evil and unhappiness will accrue. A man of purity
becomes a positive elevating influence, affecting all beneficially; whereas a
man of impurity vitiates everything he contacts. Therefore it is a moral
obligation of the individual to society to keep purity of character and be a
force for good in society. Else he harms them.

You must have Bhava-Suddhi or purification of the
motive. Acts done with pure motive only will be conducive to morality. There
must be an internal Sankalpa or resolve or attitude of the will to be free from
all impure feelings of pride, self-esteem, etc., in the discharge of duties.
Only then you will have purity of motive.

Etymologically, Dharma means ‘that which upholds’ this
world or the people of this world, or the whole creation from microcosm to the
macrocosm. It is the Eternal Divine Law of the Supreme Lord. The whole creation
is held together by the all-powerful Law of God. Practice of Dharma, therefore,
means to recognise these laws and abide by them.

That which leads to the goal is Dharma. That which
leads to the path of perfection and pristine glory is Dharma. That which makes
your life divine is Dharma. That which makes you to ascend unto Godhead is
Dharma. That which helps you to have direct communion with the Lord is Dharma.
God is the centre of Dharma. Dharma is the heart of Hindu Ethics. The principle
of unity, righteousness and holiness is Dharma. It is your sole companion after
death. It protects you after death, if you protect it now. If you transgress it
now, your transgression will pursue even after your departure and destroy you.
Therefore it is the sole refuge of humanity.

Dharma means the Achara or the regulation of life.
Achara is the supreme Dharma. It is the basis of Tapas and austerity. It leads
to wealth, beauty, longevity and continuity of lineage.

Dharma is given the foremost rank in the scriptures
among the four Purusharthas, the grand objects of human aspirations. Through
Dharma, the other three, Artha, Kama and Moksha come automatically to you,
because, through the practice of Dharma alone one can achieve his goal of life
and crown himself with eternal bliss and supreme peace.

The four Vedas, the Smriti-texts, the behaviour of
those who have entered into their spirit and act according to their injunctions,
the conduct of holy men and satisfaction of one’s own self—these are all the
bases of Dharma. The only authority in the matter of Dharma is the Vedas.

That which is Dharma is verily the Truth.
Truthfulness, contentment, self-restraint, non-stealing, purity, control of
anger, discrimination between the right and wrong, between the real and the
unreal, spiritual knowledge, control of the senses come under the general Dharma
or the universal Dharma according to Manu.

As enumerated in Mahabharata the performance of
Sraaddha or offering oblations to the forefathers, religious austerity, truth,
restraint of anger, loyalty to and contentment with one’s own wife, purity,
learning, absence of envy, knowledge of the Self and forbearance are the
fundamentals of Dharma.

As detailed in Padma Purana, the six characteristics
of Dharma are, the bestowing of gifts to deserving persons, fixing one’s
thoughts on the Lord, adoration of one’s parents, offering a portion of the
daily meal to all creatures and giving a morsel of food to cows.

All other religions also lay stress on Dharma.
Buddhism, Christianity, Jainism, Sikhism and Islam are all remarkably alive to
its value. Plato, Socrates, Aristotle are all striking examples in the history
of the West in keeping up Dharma.

Dharma includes all external deeds as well as thoughts
and other mental practices which tend to elevate the character of a man. Dharma
comes from the Divine and leads you also to the Divine.

Follow the Dharma with zeal and enthusiasm! Discharge
your duties well and attain the Supreme and enjoy the eternal bliss!

An aspirant went to Vedavyasa and said, "O Maharshi,
Avatara of Vishnu, I am in a dilemma. I cannot properly comprehend the right
significance of the term ‘Dharma.’ Some say that it is right conduct. Others
say, that which leads to Nisreyasa (Moksha) and Abhyudaya (happiness) is Dharma.
While some others remark ‘Anything, any action that takes you to the goal is
Dharma. Anything, any action that brings you down is Adharma.’ Lord Krishna
says, Even sages are puzzled to understand perfectly what is Dharma. What is
Adharma? Gahana Karmano Gatih.’ Mysterious is the path of action. I am
bewildered. O Maharshi! Kindly give me a very, very easy definition of Dharma to
enable me to follow Dharma in all my actions."

Maharshi Vyasa said, "O Aspirant, hear me. I shall
suggest an easy method. Remember the following sayings with great care when you
do any action: ‘Do as you would be done by. Do unto others, as you wish others
do unto you.’ You will be saved from all troubles. If you follow these wise
maxims you can never give any pain unto others. Practise this in your daily
life. Even if you fail one hundred times, it does not matter. Your old
Samskaras, Asubha Vasanas are your real enemies. They will come in the
way as stumbling blocks. But persevere. You will succeed in the attainment of
the Goal."

Abstinence from injury in thought, word and deed,
mercy to all creatures, charity, control of anger, freedom from malice and
pride, restraint of senses, and to follow the teachings of Sastras and
Brahmanas, constitute the praiseworthy behaviour.

That act or exertion which does not do good to others,
or that act for which one has to feel shame, should never be done.

That act, on the other hand, should be done for which
one may be lauded in society. This is a brief description of what right conduct
is.

Purity of motive (Anupadhi) is a Samanya Dharma or
common duty of every man. It is the motive that counts in the performance of an
action. If an action is performed with a selfish motive it binds a man to the
wheel of births and deaths. If it is done with a pure motive in a disinterested
manner, it will purify the heart and lead to the attainment of the final
emancipation.

Right and wrong are to be determined not by the
objective consequences but by the nature of subjective intention of the agent.

God looks to the motive of the doer. Lord Krishna
says, "He who is free from the egoistic notion, whose reason is unaffected,
though he slays these people, he slayeth not, nor is bound" VIII-17. "Having
abandoned attachment to the fruit of action, always content, nowhere seeking
refuge, he is not doing anything although doing actions" IV-20.

Before you perform any action scrutinize your motive.
If there is selfishness give up that action. It takes some time to purify the
motives. Go on doing actions incessantly and watch your motives. Gradually the
motives will become purer and purer. Selfishness is deep-rooted. Strenuous
efforts, patience, perseverance and vigilance are needed to root it out
entirely.

Lord Rama fought with Ravana. Ravana also engaged
himself in battle. But the motives of both were different though the action was
the same. Sri Rama fought in order to establish Dharma and protect the people
from the trouble and havoc of wicked Ravana. He had no selfish interests. But
Ravana had an evil motive.

A Karma Yogi works in the society intensely with more
zeal than a worldly man. The action is the same, but the motives are different,
in each person. The Karma Yogi marches forward towards the Goal or the summum
bonum but the worldly man entangles himself through his impure motive of
self-interest.

Cultivate purity of motives again and again. Persist.
Watch the mind carefully. Work without expectation of fruits, and idea of
agency. Surrender all actions and their fruits to the Lord. You will be freed
from the bonds of Karma and attain Supreme harmony, highest good, undecaying
felicity.

Western ethics is superficial. It is surface ethics.
It treats a little of "good and evil," "right and wrong" conduct and behaviour.
Eastern ethics is profound. The whole Sanatana Dharma is built upon ethics. Yoga
and Vedanta are based on ethics. No salvation is possible without ethical
perfection.

Western ethics does not sufficiently treat of absolute
self-control and Brahmacharya, cultivation of divine virtues and eradication of
vices. There is neither Tapas nor asceticism nor control of the senses. Eastern
ethics gives paramount importance to Dama or perfect restraint of all the
senses. Eastern ethics lays great emphasis on self-control, virtuous divine life
and righteousness. There is intense asceticism. There is perfect control of the
out-going senses.

Western ethics does not speak a word on Atman or Soul.
It speaks of a little social service, altruism, humanitarianism, philanthropy.
Eastern ethics says: there is one Immortal Soul in all creatures. There is one
common consciousness. If you hurt any other creature, you hurt yourself. If you
serve another man, you serve yourself. By serving others you purify your heart
and purification of heart leads to descent of divine light and final
emancipation or Mukti.

Western ethics may make one a dry philosopher but not
a sage or a Yogi. Eastern ethics makes one a dynamic sage or a dynamic Yogi. It
transforms man into Divinity.

Ethical culture will result in ethical perfection. An
ethical man is more powerful than an intellectual man. Ethical culture brings in
various sorts of Siddhis or occult powers. If you study Yoga Sutras you will
find a clear description of the powers that manifest by observance of the
practices of Ahimsa, Satyam, Asteya, Brahmacharya and Aparigraha.
The nine Riddhis roll under the feet of an ethically developed man. They are
ready to serve him.

The philosopher need not necessarily be a moral man or
ethical man; but a spiritual man must necessarily be moral. Morality goes hand
in hand with spirituality. Morality co-exists with spirituality. The three kinds
of Tapas, viz., physical, verbal and mental that are prescribed in the
seventeenth chapter of the Gita, the practice of Yama in Raja Yoga philosophy,
and the noble Eightfold path of the Buddhists, viz., right thinking, right
endeavour, right action, right living, etc., are all best calculated to develop
the moral side of man. Sadachara or right conduct aims at making a man moral, so
that he may be fit for the reception of Atma-Jnana or the realisation of the
Supreme Tattva.

You should always try your level best to speak the
truth at all costs. You may lose your income in the beginning. But in the long
run you are bound to be victorious. You will realise the truth of the
Upanishads, "Satyameva Jayate Na-anritam."Truth alone triumphs,
but not falsehood. Even a lawyer who speaks the truth in law courts, who does
not coach up false witnesses may lose his practice in the beginning but later on
he will be honoured by the judge as well as the client. Thousands of clients
will flock to him only. He will have to make some sacrifice at the outset.
Lawyers generally complain "What can we do? Our profession is such. We must tell
lies. Otherwise we will lose our case." These are false excuses. There is an
advocate, a mental Sannyasi who is practising in the Uttar Pradesh, who is a
friend and benefactor of Sannyasins, who never coaches false witnesses, who
never takes up criminal cases and yet he is the leader of the bar and is revered
by the judges, clients, and colleagues. O, my friends, barristers and advocates,
you are killing your conscience in order to have comfortable living and to
please your wife. Life here is evanescent and like a bubble. Aspire to become
divine.

The various formulae—Ahimsa paramo dharmah—Non-injuring
is the highest of all virtues; Satyam vada, Dharmam chara—Speak the truth
and do virtuous actions—Do unto others in the same way as you wish others to do
unto you—Do as you would be done by—Love thy neighbour as thy Self—are all best
calculated to develop the moral aspects of a human being. Morality is the basis
for the realisation of Atmic Unity or oneness of life or Advaitic feeling of
sameness everywhere. Ethical culture prepares you for Vedantic realisation of
"Sarvam Khalvidam Brahma—All indeed is Brahman—there is no such thing as
diversity."

All aspirants commit mistakes in jumping to Samadhi
and Dhyana all at once as soon as they leave their houses without caring a bit
for ethical perfection. The mind remains in the same condition although they
have practised meditation for fifteen years. They have the same jealousy,
hatred, idea of superiority, pride, egoism, etc. No meditation or Samadhi comes
by itself when one has no ethical perfection.

A person should finally renounce everything, without
losing his vigour, finding that the whole world is not better than a dry straw,
and eager to find out the essence behind all things. Of all Dharmas or ethics,
the knowledge of the Self is most precious, because through that, one attains
Immortality. Wishing to enter the regions of the Eternal, the wise renounce the
whole world, without mercy.

Ethics is right living. Ethics leads to restraint of
the lower self and thereby the mind is calmed. Through the calmness of the mind,
discrimination dawns and one knows the Self in a short time. But all ethics have
as their aim the realisation of the Self. This is the highest duty. This is the
highest ethics. This is the highest Sadachara. This is the highest morality.
This is the highest teaching. This is the highest penance.

One cannot attain to perfection by mere goodness and
practice of virtue. He has to intensely meditate on the ideal with the help of
purity acquired through virtue. Virtue and morality act as auxiliaries to
meditation and final mergence of the individual in the Supreme. In Raja Yoga,
Yama and Niyama act as ethics for perfection in Samyama. In Jnana Yoga, the
Sadhana-chatushtaya acts as ethics for perfection in Sravana, Manana and
Nididhyasana. The Veda Samhitas act as ethics for perfection in the knowledge of
the Upanishads. Grihasthadharma acts as ethics for perfection in Sannyasa, the
wise portion of life. Ethics leads to wisdom of the Self, where all duties,
diversely practised, find a final satisfactory explanation.

All duties, domestic, social and the like are only
relative. The ultimate and chief duty of every human being is the attainment of
Truth, God-realisation. The discharge of all duties is in reality to qualify man
to do this highest duty.